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This reflection on action research in operations management explores some undeveloped themes: the place of meaning in the social science of OM and how quality may be assessed, how knowledge/theory is developed and how action research in OM creates impact. The case is made that action researchers' interiority as attentiveness to data of consciousness and to data of sense as they enact the cycles of action and reflection through the meta learning cycle is undeveloped in OM research and is central to cogenerating practical knowledge and grounding the impact of their work. [ABSTRACT FROM AUTHOR]

This essay reflects on the difficulties of situating recognition as a basis for ethics by putting end (2018), a paper, wood, and staple assemblage by Philadelphia- and Brooklyn-based conceptual artist Wilmer Wilson IV, in conversation with Judith Butler's Giving an Account of Oneself. Analyzing end, which offers a meditation on representation, racial capitalism, and intimacy, reveals how visual art can be both the scene and mode of address. This duality has important implications for Black studies' effort to work around recognition. It does so by muddying firm distinctions between "you" and "I" and enabling a deeper consideration of what escapes. [ABSTRACT FROM AUTHOR]

The question of whether God can be given in first-hand experience is debated in the secondary literature of Michel Henry. Articulating the history and structure of interiority more deeply provides a more precise conceptualization of his interiority to emerge and thus settle the question, namely that Henry's thought contains both a dualism and duality. Within his dualism, Henry's interior appearing is foundational, and has no capacity to reconcile with the world's appearing that asserts exteriority as a foundation of what is given. Yet an interior/exterior duality emerges within Henry's foundational interiority. Experiences of things like chairs are exteriorly given in life, while experiences of affectivity like gratitude are interiorly given in life. Since interior experiences are unified with our life and are our life, they lack any phenomenological distance that reduce God to finitude. Thus interiority, when both the foundation and the experience, establishes both a possibility for a first-hand experience of God and a glimpse into God's experience of Godself. The article closes by showing how Henry suggests a name for God when given in first-hand experience: the Holy Spirit. [ABSTRACT FROM AUTHOR]

By and large, contemporary art witnessed a shift towards installation art, nailing a genuine habitat stressing the possibilities of interactivity and immersivity of the works. My article aims to examine the modern legacy of this "new" of contemporaneity, by analyzing the works of the Scandinavian duo Elmgreen & Dragset: their pool-like vertical structures and silicone mannequins establish a temporal loop between traditional effigies of sculpture and a contemporary consideration of the virtual dimension inside the palpable realm of the exhibition. My intention is to prove that instead of interactivity with and immersivity in the outside world, the purpose of such works is to create for the viewer a surround system of interiority, where interiority is one ingredient that contemporaneity borrows from modernism. [ABSTRACT FROM AUTHOR]

The spirituality of the Early Modern Period – and especially in the Devotio Moderna and Ignatius of Loyola – is often associated with a turn to "interiority." The question is then: to what does one turn? The Pro Theologia Mystica Clavis (1640) of Maximilianus Sandaeus offers a useful hermeneutical principle. In his explanations of the nature of interiority, he emphasized that it is fundamentally a "turning to the Other," to God, which strips the human person of its own images and forms. This "turn inwards" is a response to the initiative of God, who is present in the "ground" of the soul, and is thus more present to the human person than the human person is to himself. This "ground" is not the "self" as such, but the fundamental relationality. Interiority concerns the encounter and the deepening relationship between the human person and God, and thus indirectly the human person as a "person" and not the "self" of the individual. This perspective has older roots, as it can be seen, e.g., in the discussion between Peter Abelard and William of Saint-Thierry in the twelfth century. [ABSTRACT FROM AUTHOR]

In this article, I explore the moral significance of human interiority, examining how one's inner life has moral import vis-à-vis external, observable, or public behaviour. Contrary to views that problematize interiority or introspection, pitting them against truthful self-understanding, sociality, or public moral behaviour, I will draw on Augustine and Iris Murdoch as resources for reconsidering interiority's role in moral growth. First, I will show how both depict objective, 'public' moral behaviour as being fundamentally contingent upon subjective, 'personal' judgement, deliberation, and reflection. Then, I will consider three overlapping areas of interest regarding subjectivity in Augustine and Murdoch: self-examination, humility, and love. In drawing on Augustine and Murdoch as resources for an enriched account of interiority vis-à-vis moral growth, I hope to reaffirm the significance of subjectivity for 'public', objective moral behaviour while re-examining settled, conventional characterisations of subjectivity and objectivity by suggesting that our perspectives and responses to questions concerning the good are irreducibly and inextricably personal. [ABSTRACT FROM AUTHOR]

Between the second half of the 19th century and the beginning of the 20th century, the idea of home is connected to certain ideals, aesthetic as much as existential: a refuge from the world, a mirror of the soul, a voluntary prison, a custody of collections. The personality of the individual, particularly the intellectual, becomes the center of a different way of living. A new taste in furnishing is also emerging, which absorbs the values of Aestheticism and transforms them into a complex 'ensemble' of furniture, objects, bibelots, works of art, draperies, carpets and various fabrics, and books, i.e. into an articulate and autobiographical 'mise-en-scène'. For some authors, the furnishing of one's home also becomes a literary theme, as for Edmond De Goncourt (La Maison d'un Artiste, 1881) and Mario Praz (La casa della vita, 1958), in which personal life is continually, and voluntarily, intertwined with furnishings. [ABSTRACT FROM AUTHOR]

The article focuses on the role of rumination and imagination in Anna Burns's "Milkman" highlighting the protagonist's retreat from a violent and politically charged community. Topics include the psychological impact of patriarchal violence, the political potential of introspection and solitude as resistance, and the ways in which rumination and reading shape middle sister's understanding of herself and her relationships with others.

The article concerns the issue of subjectivity understood here as a specific interiority. It shows, using selected examples, the development of this idea in philosophical thought, presenting its essential points of reference and breakthrough moments in its self-development. Next, using the example of structuration theory, it highlights its essential features related to self-reflexivity, self-reflexivity and the subjective autonomy of building an individual’s own life project from a social perspective. The summary of the above analyzes is the isolation and presentation of selected threads important from the point of view of creating subjective pedagogy. [ABSTRACT FROM AUTHOR]

It has been written that Lewin generated and demonstrated a radically new kind of science and created a revolution in the very meaning of social science. Edgar Schein pointed to Lewin's work as the tap root of OD and he grounded Lewin's work as being rooted in the practical social science that Lewin practiced. This article explores Lewin's practical social science and suggests that the work of Edgar Schein exemplifies the practice of Lewinian social science in the field of OD. [ABSTRACT FROM AUTHOR]

We live in an era of crisis when the Earth itself calls us to reconsider our most basic assumptions. Encounters with the wild world and with wild beings may impact us deeply, yet we rarely acknowledge them as sources for our own spirituality, let alone for our academic work as scholars of spirituality. By exploring how such encounters engage us at a more foundational level than that of articulated meaning, this essay strives to take another step toward thinking through the full implications of a participative epistemology and relational ontology. [ABSTRACT FROM AUTHOR]

Interiority is an underlying theme of the Neo-Platonic tradition. Since Plotinus, the Neo-Platonic tradition has indeed ascribed to interiority an absolutely central role in the path that man must follow in order to reach the ultimate goal of his existence. For in the Neo-Platonic view, the divine Principles of reality do not exist only in themselves, separate or transcendent from the whole universe, but they are at the same time actively present in us, making possible the exercise of our cognitive activities. The aim of this paper is to examine the reception and at the same time the profound transformation of this central theme of the Neo-Platonic tradition by fourth-century Greek theology. By this we mean to show how, through the confrontation with the philosophy of its time carried out by fourth-century Greek theology, the latter was able to place at the centre of its reflection the authentically Christian question of man’s insufficiency before himself, and was able to do so with a radicality and intensity unknown to the previous philosophical culture, thus endowing its spiritual theology with the strength and appeal that it continued to exert in the subsequent tradition.

St. Bonaventure’s Trinitarianism and Christology offer important food for thought to recover, particularly in the contemporary era, a theology and metaphysics that founds and structures a strong anthropology. It presents a consistent metaphysics finally capable, on the one hand, of giving a reason for the meaning of Creation and its profound nature, and on the other, of reawakening that anthropological centrality that sees the human being precisely from the perspective of an ontological relationality. The latter would then be the foundation of human interiority. This work would therefore primarily highlight the intimate relational structure of the interiority of the human person, and consequently its close link with the dynamism of Creation, considering its Trinitarian and Christological foundation in St. Bonaventure’s thought.

This work is the result of a recent visit to the Hill House designed by architect Rennie Mackintosh in Helensburgh, Scotland. Looking around the house evokes memories, ideas, and associations with other houses, other times, and other places. The work displays a way of inhabiting in which certain archetypal human behaviors also seem to find archetypal responses in the architecture of the house, which are paradigmatic spatial manifestations that still guide domestic projects today. From the ancient Hedingham Castle in Essex, England, to the small apartment designed by Christian Pottgiesser in Paris, the itinerary not only includes the Hill House’s rooms, but also other works of architecture, cinema, and painting that converge on the same way of living, feeling, and creating the domestic space. Through this itinerary, a historical argumentative path of spatial transformations is discovered, which could provisionally explain the persistence of certain domestic spatial types in contemporary architecture while also recalling its most remote and forgotten origins.

In Happiness and Benevolence Robert Spaemann asks himself where happiness belongs in relation to the person. To the inside or the outside? This takes the German philosopher into deeper research on apparently antagonizing concepts. It is certain that one of the goals of his philosophical approach has been that of overcoming dualism. The quest for indicating where happiness is located moves Spaemann to criticize the antiteleologism as part of the paradigm in modernity. For him, happiness belongs to the inside of the person and to the outside too. Someo- ne could say “I am happy” but in his behavior show bitterness. This would be a contradiction. On the other hand, one can see somebody in a deep pain and still living it with serenity and spirituality. This article tries to show this debate including the role personal structures such as Freedom play in it. [ABSTRACT FROM AUTHOR]

This article examines a ritual called the rushen ("Embedding the Spirit") as it takes place in Taiwan. The second in a traditional series of three consecration rituals, the rushen involves the transformation of varied materials and their subsequent assemblage inside of a nascent deity statue. How do statue carvers, ritual specialists, and patrons express what the ritual achieves? This article argues that the rushen aims to purify, potentiate, and protect the interior space of a young statue. To this end, the ritual achieves the conception of a spirit embryo (shentai) inside the statue's body. The concurrent assemblage of consecrated materials thereupon works to nourish and protect this incubating divine presence as it continues to grow in subsequent weeks. From the moment of the rushen, the spirit embryo, like a newly planted seed, gestates under the statue's surface, protecting the image from malevolent spirits and engendering it with divine capabilities. Hidden beneath the surface, the spirit embryo awaits the kaiguang, the final ritual of animation, the moment when the statue will come to life as a spirit image, like a seedling sprouting up through the soil, like an infant emerging from the womb. [ABSTRACT FROM AUTHOR]

»Sich öffnen und hineingehen: Metaphern der Innerlichkeit und der Fall der humanistischen Psychologie«. This article considers the recurrence of metaphorical representations of psychological interiority in contemporary therapeutic discourse. Such metaphors of interiority, it is argued, help to explain not just the popularity and cultural meanings of therapeutic discourses, but the continuities and ruptures between distinct therapeutic sensibilities over time. Specifically, metaphors of interiority help us understand the relationship between an older, humanistic paradigm wherein interiority forms a problem of self-knowledge, authenticity and interpretation, and a newer, a neoliberal, paradigm in which interiority becomes a framework for exploitation and optimization of subjective capacities. The break, but also the continuity between these two sensibilities comes into focus as they are read through the spatial relations implied by a metaphor of interiority. Toward this end, this study attempts two related engagements, the first conceptual and the second historical. First, through a consideration of Conceptual Metaphor Theory and specifically the works of Lakoff and Johnson, metaphors of interiority lend a unique somatic and spatial feel to therapeutic practices. This spatial feeling helps to explain the agential sense that therapeutic subjects express as they pursue states of psychic health by traversing interior space, or in "opening up" and "going in." The second half of this article applies these concepts to a cultural-historical case. The humanistic psychology movement of the 1960s and 1970s is examined for the ways in which metaphors of psychic interiority gave meaning and coherence to a specific set of therapeutic practices. In the writings of humanistic psychologists such as Abraham Maslow and Carl Rogers, metaphors of interiority are used to frame psychic interiority as a problem of interpretation and self-understanding. A distinct notion of self-authenticity is fashioned as a problem of knowing or confronting an inner life, although, at the same time, the imperative of interpretation would give way to another emergent paradigm fashioned on optimization, opportunity, and neoliberal entrepreneurship. [ABSTRACT FROM AUTHOR]

Copyright of Agora (0211-6642) is the property of Universidad de Santiago de Compostela, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Italian Journal of Health Education, Sport & Inclusive Didactics is the property of Edizioni Universitarie Romane and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this essay, novels by Kate Chopin and Edith Wharton serve to elucidate more widely resonant value-laden distinctions between publicly embodied and quietly internalized responses to pain and pleasure. This fictional archive denigrates the demonstrativeness it associates with people marginalized by ascriptive identities of race and class while endorsing the uncommonly vibrant inner lives of particular elite white subjects. Pain and pleasure are valued for arousing hidden depths of feeling that distinguish a singular subject's affective life from purportedly commonplace and conformist incarnations. Conceptions of selfhood and otherness hinge on distinctions between a subject afforded a purportedly uncommon, deeply vibrant affect molded by an equally uncommon responsiveness to hedonic stimuli and a person or set of persons whose discernable, often simulated or conventional hedonic feelings are represented as typifying a comparatively depreciated racialized, classed, or gendered norm, or some combination of the three. This high-cultural literary investment in a nonnormative, nonreproducible affective interiority strengthened amid debates about privacy rights, an increasing cultural preference for performative self-presentations, and efforts to standardize the US population into types. Drawing on this context along with both affect theory and affective science, the essay demonstrates these novels' importance to understanding how an unexpressed inner vitality emerged as distinction's volitionally unattainable vital sign. [ABSTRACT FROM AUTHOR]

In the context of modernity, the growing disparity between our behaviors and ecological rhythms underscores the conflict between unsustainable lifestyles and the necessity for ecological harmony. Central to this exploration is the intricate tapestry of home design, woven with profound socio-political and economic consequences. This article embarks on a journey to unravel the multifaceted relationship, emphasising designers' responsibility to navigate the interplay of their designs with lasting effects. Contemporary existence diverges from the harmonious coexistence encapsulated by "oikos," straining against our genuine well-being aspirations. The marketplace, a stage where cultural aspirations and material desires converge, often creates illusory contentment, and perpetuates unsustainable cycles. Liberation from this intricate consumption web is daunting, given an economic paradigm that drifts from ecological balance. The home, symbolizing solace, finds itself entangled in material unsustainability, perpetually absorbing, producing, and consuming. Within this complex interplay, designers emerge as change agents, reshaping home design with a commitment to sustainability. Drawing parallels with Walter Benjamin's "Arcades Project," this article delves into history to underscore design's role in urban evolution and societal shifts by examining the power of interiority. The resounding message is clear: designers bear immense influence as architects of transformation, leading a new era of harmonious sustainability. [ABSTRACT FROM AUTHOR]

Chilean Academy Award–winning drama, Una mujer fantástica/A Fantastic Woman (dir. Sebastián Lelio, 2017), is a film that navigates past the superficiality of surface into a transgender interiority and imagination situated below and against dominant culture's demand for transgender display. Within the media mainstream, transgender legibility has been predicated on a hypervisibility tailor-made for cisgender consumption—via celebrated magazine covers and charged cinematic spectacles. A Fantastic Woman, however, frustrates this ideology of the visible and the knowable certainties it feigns. Prying the cisgender gaze from its perch of power—disrupting its ability to detect, define, and dominate the transgender body—the film incites the "transgender gaze," as first advanced by Jack Halberstam. A Fantastic Woman ultimately forsakes specular relations altogether, enacting a "disappearing act" that moves audiences beyond the flesh and into the heart of the matter: the internal depths of transgender fantasy and feeling. Aesthetically articulated, this transcension progresses from the private visions of the film's protagonist, Marina, to an acute emphasis on sound as well as surface. Through its "art of disappearance," A Fantastic Woman conjures an enticing horizon in which transgender surveillance and subjugation are provisionally contravened, proffering the possibility of sidestepping the disciplining, normalizing powers of the cisgender gaze. [ABSTRACT FROM AUTHOR]

This study explores the absence of discipline-specific theory in interior design and evaluates the application of existing theories from the field’s body of knowledge. Interior design is a relatively young profession and has long been subject to criticism for lacking a unique theory while frequently relying on borrowed theories from other disciplines. Even though this adds richness to its multi- disciplinary nature, this gap viewed as a problem in establishing the discipline’s legitimacy and growth. To address this, the study implements content analysis to systematically review theory-based articles of the selected journals using the keywords such as “theory”, “concept”, “theoretical model” and “paradigm” as assumed codes for the identification of theories. Findings present 28 distinct theoretical frameworks that support the inherently multi-disciplinary nature of interior design and investigate the potential of the interiority concept that is trending in recent studies for the development of discipline- specific theory. [ABSTRACT FROM AUTHOR]

Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Qiaopi, remittance family letters that maintained networks between overseas Chinese and their families and relatives in China in the nineteenth and twentieth centuries, have been recognised since 2013 by UNESCO as a 'Memory of the World', a piece of documentary heritage. Qiaopi have become a subject of prolific research in recent years, especially among historians. In this article, I attempt to explore what kind of resource—ethnographical, methodological, or moral—qiaopi letters as a 'Memory of the World' represent anthropology. To examine the world value of the qiaopi archives beyond their 'function' as cultural constructions of collective memory, this article places individual experience as a focus of concern upon three cosmopolitan stands to examine qiaopi family networks: (1) ethnographically, qiaopi are scrutinised as an individual practice stemming from a universal human truth for homing, insofar as they serve to articulate family networks across two disjointed worlds; (2) methodologically, qiaopi are read beyond their genre of expression with the approach of cosmopolitan interiority, in order to resonate the shared human affects that are felt in-between the lines of qiaopi letters; and (3) morally, to restore individual expressions within qiaopi family networks—including silences that are beyond expression and those lost in transition—with the aim of avoiding reinforcing discourses that seek to reduce the individuals into categorisations under cultural totalism. [ABSTRACT FROM AUTHOR]

Glodok is considered one of the largest Chinese urban areas in Indonesia, featuring shops, dwellings, temples, alleyways, and various other elements of Chinese culture. Several local urban practices can also be identified, including selling and buying, as well as the house-shop relations that are accomplished through the spaces between the buildings or the alleys. The people act as active agents of spatial production in everyday life in this location, supporting their economic, social, and cultural activities. To investigate the interrelationship between Chinese-Indonesian market culture and its influence on interiority, literature studies, and ethnography methods were practiced. The results of the study showed three main aspects affecting the interiority of Glodok, namely the 3-dimensional space of the alleys, the cultural identity, and the activity of the people, as well as experiences. Furthermore, the interiority is manifested in the activity of each individual and experiences within the alley, which exists due to market culture. Through an architectural approach that focuses on accommodating the local tradition, culture, and beliefs, the ambience present in Glodok causes both the people and visitors to unintentionally think about nostalgic experiences and memories, thereby creating an emotional, cultural, and historical engagement.

This research discusses the strange relationship between Antonio and Bassanio, as well as the merchant's relationship with Shylock. Their relationship is represented as homoerotic, and Antonio's desire for an inexplicable sacrifice for Bassanio suggests aspects of Antonio's interiority. Shylock is also represented as the play's overriding father, and this detail suggests the cause of Antonio's sadness at the beginning of the play. The concept of interiority is discussed by Maus (1995) as a social and cultural construct of the English Renaissance. She analyses interiority based on the opposition between appearances, considered false and misleading at the time, and interiority, which was seen as sincere and true manifestations of the inner dimensions of the individual. [ABSTRACT FROM AUTHOR]

Manuscript A of Story of a Soul is not a simple collection of reminiscences. Thérèse of Lisieux offers us in these pages an exercise in psycho- spiritual reading of her own life, which is born from her own interiority and the awareness of the transcendence that dwells within her. The experience she shares with us is clearly mystical, in a feminine way; it is not simply an emotional experience but possesses a profound theological and spiritual discourse, with its own characteristics. God is the source that nourishes and empowers Thérèse, as He does with everyone who opens himself to His action, thereby connecting him to divine power. This empowerment, the fruit of communion with God, will allow Thérèse to experience a natural connection with her inner life and a continuous exchange with the divinity, which is transformed into a shared life with God who is the source that creates and sustains her existence and impacts her life---a life of abundance and confidence. This gives rise to a style of feminine mysticism that is not based on measurable signs, but rather on the intuition of a presence which gives meaning. [ABSTRACT FROM AUTHOR]

Copyright of Comprendre: Revista Catalana de Filosofía is the property of Herder Editorial S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The night is a complex subject of study due to the many aspects with which it presents itself and the multiple identity that places it both outside and inside the individual. Objective event and inner evidence offers sensory knowledge and emotional and spiritual resonances at the same time. The dark space has always inspired literature and the arts, but has long been neglected by geography. This indifference seems motivated by having thought of the night as an external, objective phenomenon, neglecting its interiority and the spiritual resonances it arouses. The emphasis that the discipline places on the gaze did not help the subject, since its fundamental method is direct observation, based on the view that the night shields. The indifference to the theme is also justified by the rationalist disciplinary orientations of the past. The argument has been highlighted from the last years of twentieth century with the affirmation of cultural and emotional geography. It is a vision that enhances the poetics and interior values transmitted by the night. It is the latter that make the night a topic of particular interest. [ABSTRACT FROM AUTHOR]

Mary Leapor (1722-46) is one of the many under-studied women poets of the eighteenth-century. She is often described as a laboring-class poet which, while historically accurate, implies her immediate marginalization as an writer by her class and gender. Her focus of enquiry explores a new female authorial interiority, embracing her own volition, personality, and aesthetic sensibility through the act of writing itself. This nascent individualism, arising from the examination of feeling, lies at the heart of her work and heralds the social protest that will erupt later in the century. This paper hopes to offer a broader perspective on Leapor's work through close readings of a selection of her poems and analysis of the ideas this precocious, self-educated woman was exploring in her work. [ABSTRACT FROM AUTHOR]

The poetic creation of Constanța Buzea turns out to be a complex "pilgrimage", aesthetic, physical, spiritual and mystical, traveled hand in hand by the poetic self and the woman (Penelope and Magdalena) in order to touch the "unlived" in the sphere of the word and the spirit. In a tireless search for self, there are both painful retreats in the wounded interiority and expansions of revolt against the unfortunate condition of the woman.

Secular public policy comes in two basic versions, namely the Anglo-Saxon and the Francophone versions, roughly reflecting the two versions of the Christian religion—the Protestant and the Catholic respectively—which the public body seeks to put to one side. To the extent that these correlations do hold, a theological interrogation is called for. Such interrogation can focus on what is a constitutive element of democracy, and overlooked in both cases of secularity, namely the value of solidarity. But the enactment of solidarity is a secular religious expression, beyond any 'closed immanence' that might be thought to characterize the public space. In recognizing this, the Christian churches are ethically bound to move to a major reformulation of their basic doctrines and secular society to rethink its displacement of religion. [ABSTRACT FROM AUTHOR]

In the seminal work, Direction to the Duties of the Hearts , Baḥya ibn Paqūda (flourished 11th century) aimed to reconstruct Jewish existence on the basis of a fundamental distinction between the "duties of the members" and the "duties of the hearts." Baḥya's intent was to instigate a transition towards the internalization of Jewish religious life. This paradigm shift was to take place not only by the shaping of an ideational formation and a new set of distinctions that Baḥya aimed at integrating in Jewish life, but also through a reflective consideration of the state of the Jewish tradition, its transmission mechanisms, historical trajectory, and contemporaneous challenges. As I will demonstrate in this article, in order to realize this transformation, Baḥya utilized a distinction that cross-cuts his work: the distinction between ẓāhir ("external" or "manifest") and bāṭin ("inner" or "hidden"), that mostly indicates the relation between the manifest sphere of one's actions and the activity that takes place only in one's mental space. However, as I argue, this distinction is also applied by Baḥya to the expanse of Jewish "tradition," pertaining to what was disclosed in it and what was left unimparted, what was communicated and what was kept unsaid, what was remembered and what was neglected. [ABSTRACT FROM AUTHOR]

Inner phenomena, such as personal motivations for pursuing sustainability, may be critical levers for improving conservation outcomes. Most conservation research and policies, however, focus on external phenomena (e.g., ecological change or economic processes). We explored the factors shaping 9 conservation attitudes toward forest and wildlife protection among colonist farmers around an Amazonian deforestation frontier. Our data comprised 241 face‐to‐face quantitative surveys, complemented with qualitative insights from open‐ended questionnaire responses and opportunistic semistructured interviews. To account for the full spectrum of possible inner motivations, we employed measures of nature connection (indicating biospheric motivation) and personal values organized around the traditionalism (traditionalist through to high openness to change) and universalism dimensions (egoistic through to altruistic motivations). We used averaged beta‐binomial generalized linear models to assess the role of external factors (socioeconomic, sociodemographic, and environmental) and personal (inner) motivations on the variation in attitudes. Each attitude was modeled separately. The relative importance of each predictor was judged by the proportion of models where it appeared as significant. Proconservation views were expressed by the majority (at least 65%) of the respondents in 7 out of the 9 attitude models. The most consistent predictors were emotional nature connection and personal values (significant in 4–6 out of 9 models), rather than external phenomena (significant in 0–5 models). However, the poorest farmers had lower scores on the agreement with prioritizing nature over development (훽 = –0.52, 95% CI: –0.96 to –0.07). Qualitative data also indicated that economic barriers hinder forest conservation on farms. These results suggest that biospheric, traditionalistic, and altruistic motivations promote people's proconservation attitudes, but nurturing these latent motivations is unlikely to improve conservation outcomes if material poverty remains unaddressed. Integrating the inner–outer perspective into conservation thinking and practical interventions could foster environmental stewardship and increase human well‐being. [ABSTRACT FROM AUTHOR]

[Inter]play is a collaborative project that reimagines the central courtyard of a local public elementary school in Knoxville, TN as a dynamic learning commons through the principles of interiority and commoning. By prioritizing user experiences and community engagement, the design integrates flexible, interactive, and sensory-rich elements, transforming the previously dormant 8,000-square-foot space into a vibrant educational environment. Speculative thinking seeded a creative process that fueled the project's evolution and empowered the elementary school community to employ the design proposal toward negotiating the project's paths to realization. The ongoing multi-phase design process emphasizes collective ownership and agency, ultimately resulting in a model for the learning commons that encourages exploration and fosters a sense of community. This approach highlights the crucial role of interior architecture in developing communal and responsive educational spaces. [ABSTRACT FROM AUTHOR]